النص المفهرس

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
SECTION II
الفضلُ الثَّانِى
(٢١٢) عَنْ كَثِيْرِ بُنِ قَيْسٍ قَالَ: كُنْتُ جَالِمًّا مَعَ الىِ الدَّرْدَآءِ فِي مَسْجِدٍ دَمَشْقَ فَجَآءَ رَجُلْ فَقَالَ يَا أَبَا الدَّرُدَآءِ
إِ جِئْتُكَ مِنْ مَدِيْنَةِ الرَّسُوُلِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لِحَدِيْثٍ بَلَغَنِىْ أَنَّكَ تُحَدِّثَهُ عَنْ رَسُولِ اللَّهِ صَلَّى اللهُ
عَلَيْهِ وَسَلَّمَ مَا جِئْتُ ◌ِحَاجَةٍ قَالَ فَإِّى سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ مَنُ سَلَكَ طَرِيْقًا
يَطلُبُ فِيْهِ عِلْمَّا سَلَكَ اللَّهُ بِهِ طَرِيقًا مِنْ طُرُقِ الْجُنَّةِ وَإِّ الْمَلَّائِكَةَ لَتَضَعُ أَجْنِحَتَهَا رِضِىٌّ لِّطَالِبٍ
الْعِلْمِ وَإِنَّ الْعَالِمَ لَيَسْتَغْفِرُلَهُ مَنُ فِ السَّمْوَاتِ وَمَنْ فِي الْأَرْضِ وَالْحِيْتَاكُ فِي جَوْفِ الْمَاءِ وَإِّ فَضْلَ
الْعَالِمِ عَلَى الْعَابِدِ كَفَضْلِ الْقَمَرِ لَيْلَةَ الْبَدُرِ عَلَى سَائِرِ الْكَوَاكِبٍ وَإِثّ الْعُلَمَاءَ وَرَّقَهُ الْأَنْبِيَاءِ وَإِنَّ
الْأَنْبِيَّءَ لَمْ يُوَرِّتُوْا دِيْنَارًا وَلَا دِرُهَمَّا وَإِنَّمَا وَزَّثُوا الْعِلْمَ فَمَنْ آَخَذَهُ أَخَذَ بِحٍِّ وَافِرٍ - رَوَاءُ أَحْمَدُ وَالِّزْ مِذِىُّ
وَأَبُوْدَاؤْدَ وَابْنُ مَاجَةَ وَالدَّارِمِّ وَسَمَّاهُ التِّرْمِذِىُّ قَيْسَ بْنَ گَهْرٍ-
212. Sayyiduna Kathir ibn Qays aluz, that he was sitting with Sayyiduna Abu ad-
Darda in the mosque of Damascus when a man came to him and said, "O Abu
Darda! I have come to you from the city of Allah's Messenger صلى الله عليه وسلم for a hadith
that I have been told that you narrate from Allah's Messenger صلى الله عليه وسلم, and I have
come for no other purpose." So he narrated that he had hear Allah's Messenger ano
dujųle say, "He who travels on a path in search of knowledge will find that Allah
causes him to travel on a path to paradise, the angels will lower their wings
showing pleasure with the seeker of knowledge, and the dwellers of the heavens
and the earth and even the fish deep in the water pray for forgiveness for him. The
excellence of the scholar over the worshipper is like that of the moon on the
fourteenth (of the lunar month) over all the stars. The scholars are the heirs of the
Prophet who never leave dinars or dirhams in legacy. They leave only knowledge.
So anyone who takes it, takes a profuse portion."1
(Tirmidhi call the narrator Qays ibn Kathir ales).
COMMENTARY: The visitor made it clear to the sahabi as an >> that he had no worldly
ambition in visiting him. He had come to learn from him the words of Allah's Messenger
may have رضى اللهعنه He may have come to listen to this very hadith or Abu Darda .صلى الله عليهوسلم
narrated it to him in view of its significance at that moment to loud his effort. After that, he
may have narrated to him the other hadith which the visitor had sought.
Every creature who prays for one searching for knowledge could have been mentioned
together, at once. But, each is named one by one to lay emphasis on the merit of the scholar.
The scholar benefits not only himself but benefits a plethora of others. He is like the moon
whose light brightens the world. Its sphere is not limited.
The scholar acquires knowledge and occupies himself in the obligatory duties and the
Musnad Ahmad 5-196, Tirmidhi # 2691 naming the narrator Qays ibn Kathir), Abu Dawud # 3641,
Ibn Majah in its Muqddamah # 223, Drami # 342.
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sunnah and mustahab and reaching and imparting knowledge. His work is to teach, to
preach, to spread religion. The worshipper is devout and after acquiring knowledge
devotes himself to worship alone all his life. He is not interested in spreading knowledge.
Teaching and preaching are not his field.
If we examine the merits of spreading knowledge, teaching and preaching, we shall realize
the significance of this deed. It is more excellent than more worship as most of the ahadith
make clear. The scholar is definitely superior.
The Sharah us sunnah quotes Sufyan Thawri ales, as saying, "Nothing is superior to one
who seeks knowledge today in my sight." He was asked if sincere intention was of no
merit. He said, "seeking knowledge is itself an intention." Meaning that intention corrects
itself automatically when knowledge is sought. Thus, it is said of some scholars that they
confessed to seeking knowledge they confessed to seeking knowledge for others than Allah
but then their intention became sincere and it become only for Allah's sake. The light of
learning brightened their hearts.
The merit of knowledge is obvious from the words of Imam Shafi'I alas, He said, "To seek
knowledge is superior to offering the optional salah because the knowledge that is desired
is either absolutely fard or a fard kafayah," meaning, obligatory on all a collective
obligation discharged by some. Both are superior to the optional.
(٢١٣) وَعَنْ أَبِيْ أُمَامَةَ الْبَاهِلِيِّ قَالَ ذُكِرَ لِرَسُوْلَ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ رَجُلَانِ: أَحَدُهُمَا عَابِدْ وَالْآخَرُ
عَالِمْ فَقَالَ تَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَضْلُ الْعَالِمِ عَلَى الْعَابِدِ كَفَضْلِيٍ عَلَى أَدْنَاكُمُ ثُؤَّ قَالَ رَسُوْلُ اللّهِ
صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ إِنَّ اللّهُ وَمَلَآ ئِكَتَّهُ وَأَهْلَ السَّمْوَاتِ وَالْأَرْضِ حَتَّى الَّثُمَلَةِ فِي جُحُرِهَا وَحَتَّى الْحُتِ
لَيْضَلُّوُتَ عَلى مُعَلِّمِ النَّاسِ الْخُيُرَ - رَوَاهُ التَّرْ مِذِىُّ
213. Sayyiduna Abu Umamah Bahili us a , narrated that two men were
mentioned to Allah's Messenger صلى الله عليه وسلم . One of them was a devoted worshipper
and the other a scholar. Allah's Messenger صلى الله عليه وسلم said, "The excellence of the
scholar over the worshipper is like my superiority over the humblest man among
you." He said further. "Surely, Allah, His angels, the dwellers of the heavens and
the earths, even the ants in their holes and the fish too, invoke blessings on the
teacher of the people about what is good."1
(٢١٤) وَرَوَاهُ الدَّارِيُّ عَنْ مَكْحُوْلٍ مُرْسَلًا وَلَمُ يَذْكُرُ رَجُلَانٍ وَقَالَ فَضْلُ الْعَالِمِ عَلَى الْعَابِدِ كَفَضْلِيُ عَلى
آدُنَاكُمْ ثُقَّ تَلَالهذِهِ الْآيَةَ (إِنَّمَا يَخْتَى اللهُ مِنْ عِبَادِهِ الْعُلَمَاءُ) وَسَرَدَ الْحَدِيثَ إِلی آخرِهـ(ترمزی)
214. (Darimi transmitted it from) Makhul àla>, (who narrated in a mursal from
without mentioning the two men. His words are (that the Prophet صلى الله عليه وسلم said,)
"The excellence of the scholar over the worshipper is like nine over the humblest of
you." Then he recited the verse (28 of the Surah Fatir):
◌ِأَّمَا يَخْتَى اللهُ مِنْ عِبَادِهِ الْعُلَمَاءُ
1
Tirmidhi # 2694.

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{Only those of His servants fear Allah, who have knowledge.}
Then he narrated the hadith to the end.1
COMMENTARY: The hadith mentions the superiority of the scholar over a devoted
worshipper. It say that his superiority compares with the Prophet صلى الله عليه وسلم over the
.رضى اللهعنه (humblest man among his sahabah(Companions of Prophet
Obviously, we cannot fathom the Prophet's صلى الله عليه وسلم superiority but we do get an idea of
the excellence of the scholar.
(٢١٥) وَعَنْ آنِ سَعِيْدِ الْخُدْرِيِّ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِنَّ النَّسَ لَكُمْ تَبَهُ وَإِّ
رِجَالًا يَأْتُوْتَكُمْ مِنْ أَقْطَارِ الْأَرْضِ يَتَفَّقَّهُوْنَ فِي الدِّيْنِ فَإِذَا آتَوْكُمْ فَاسْتَوْصُوْا بِهِمْ خَيْرًّا - (رواه ترمذى)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Sa'eed Khudri .215
, said, "People will come to you from the regions of the world to learn religion.
When they come to you, instruct them what is good."2
COMMENTARY: The Prophet صلى الله عليه وسلم informed the sahabah(Companions of Prophet)
As an+) that, after him, men would come to them from the corners of the world to know
about religion, because they would be the surviving imans. They were advised to be kind
to them and train them well and to brighten their hearts with religious knowledge.
(٢١٦) وَعَنْ أَبِيْ هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْكَلِمَةُ الْحِكْمَةُ ضَالَّةُ الْحَكِيْمِ فَحَيْثُ
وَجَدَهَا فَهُوَ أَحَقُّ بِهَا رَوَاهُ التِّرْمِذِىُّ وَابْنُ مَاجَةً وَقَالَ التِّزْمِذِيُّ هُذَا حَدِيْثْ غَرِيُبُ وَإِبْرَاهِيُهُ بُنُّ الْفَضْلِ
الرَّاوِى يُضَتَّفُ فِى الْحُدِيْثِ۔
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .216
said, "The words of wisdom are to lost possession of the wise man. So,
wheresoever, he finds them, he has more right over them."3
COMMENTARY: This hadith tells a wise man that intelligence demands of him to accept
forthwith anything that he hears and is profitable to religion. Then he must abide by that.
That would guarantee his progress to heights. It is very foolish to refuse to accept a good
suggestion or a wise word from one who is of a lower rank. The Scholars say that if anyone
accepts the saying as worthwhile if it comes from an intelligent and saintly man like
bayazid Bustami als,, but rejects the same thing if it comes from his slave, then he is an
arrogant man.
(٢١٧) وَعَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ رَسُولُ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ فَقِيُّهْ وَاحِدْ أَشَدُّ عَلَى الشَّيْطَانٍ مِنْ أَلْفٍ
عَابِدٍ - (رواه الترمذى وابن ماجة)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Abbas .217
said, "One faqih (a learned man) is more severe on the devil than one thousand
-
Darami # 289.
2 Tirmidhi # 2460, Ibn Majah # 249 (Instead of wise man, tirmidhi has believer).
3 Tirmidhi # 2694, Ibn Majah # 4169.
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devoted worshipper."1
COMMENTARY: In a combat, success depends on being aware of the tactics of the
adversary and on knowing of the adversary and on knowing how to fail them. It does not
depend on more physical power.
The greatest enemy of man in the world, unseen to him, is the devil. He continues to cast
people into the labyrinth of misguidance through his deception. Only those people who
understand his deceitful ways save themselves and others. They are the scholars whose
hearts. They are the scholars whose hearts and minds are full of Divine light.
This is what the hadith says. A scholar pick up the devils deception and he warns the
people of it, instructing them how to preserve themselves from the devil's designs.
As for the worshipper, he is unable to detect the devils deceit. He seems to be engaged in
worship but does not realize that the devil has ensnared him. So, neither does he save
himself nor protect the others.
(٢١٨) وَعَنْ آَنٍّ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ طَلَبُ الْعِلْمِ فَرِيْضَةٌ عَلَى كُلِّ مُسْلِمٍ قَمُسْلِمَةٍ وَوَاضِعُ
الْعِلْمِ عِنْدَ غَيْرٍ أَهْلِهٍ كَمُقَلِّدِ الْخُنَازِيْرِ الْجُوْهَرَ وَالُّؤْلُؤْ وَالذَّهَبَ رَوَاهُ ابْنُ مَاجَةً وَرَوَى الْبَيْهَقِيُّ فِى شُعَبٍ
الْإِيْمَانِ إِلى قَوْلِهِ مُسْلِمٍ وَقَالَ هُذَا حَدِيُتْ مَتْنُهُ مَشْهُوْرٌ وَإِسْتَادُهُ ضَعِيْ وَقَّدُرُوِىٌّ مِنْ أَوْجُهٍ كُلُّهَا ضَمِيْـ
218. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"It is obligatory for every Muslim man and woman to seek knowledge. But, to
teach it to an unworthy person is like someone putting necklaces of jewels,
pearls and gold on swine."2
(The version in Bayhaqi Shu'ab al eeman ends at the word 'Muslim'. He calls all its isnad as weak.)
COMMENTARY: This hadith throws light on the importance of knowledge without
knowledge, man cannot discharge his responsibility as Allah's vicegerent, nor can he
recognize Allah's Being, or His attributes.
As we have stated earlier, 'knowledge' means knowledge of religion. It is required at every
stage of life. Man needs to know his creator and his attributes. He has to know about the
Prophet's Lytte a mission and to know everything on which lies the foundation (of the
religion) of Islam and faith.
In the practical life, he needs to know the injunctions on deeds, like salah, fasting, etc. their
timings and so on. If he is wealthy, he has to know about zakah. When he marries, he has
to be aware of all matters related to husband and wife.
Similarly, there are codes of law and injunctions to conduct in short, there is no aspect of
life, individual or collective, where one is not required to know the obligations. If he does
not know then he will continue to exceed the limits and violate the Shari'ah (divine law) .
Some people have said that 'knowledge' here includes the knowing of what corrupts the
soul, like jealousy, malice, etc. It is necessary to know everything that makes the good
deeds worthless.
The hadith says that only the worthy acquire knowledge up to their ability. Hence, a
teacher must bear this in mind and teach according to the student's capability and the
knowledge that is required at the time. Thus, the intricasies of mysticism, if taught to the
1
Tirmidhi # 2690, Ibn Majah # 222.
2
Ibn Majah # 224, Bayhaqi in Shu'ab ul eeman # 1666.

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common men, could mislead them.
.
(٢١٩) وَعَنْ أَبِي هُرَيْرَةً قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خَصْلَانٍ لَّا تَجْتَمِعَانٍ فِيْ مُنَافِقٍ حُسْنُ .
سَمُتٍ وَلَّا فِقُهْ فِي الدِّئْنِ-(رواه الترمذى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .219
said, "Two characteristics cannot combine in a hypocrite. Good character and an
understanding of religion."1
COMMENTARY: This hadith urges a Muslim to inculcate in him the two characteristics that
are peculiar to a sincere believer. They are pious habits, good manners and a sound learning.
Allamah Turpushti ales, said that an understanding of religion is to know it well at heart,
declare it with the tongue and abide by it. That will grow fear of Allah in the heart.
(٢٢٠) وَعَنْ أَنٍّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ خَرَبَ فِيْ طَلَبِ الْعِلْمِ فَهُوَ فِي سَبِيْلِ اللّهِ حَتَّى
يَرچگ-(رواه الترمذى والدارمى)
220. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "If
anyone treks a path searching for knowledge then he is on Allah's path till he returns."2
COMMENTARY: If anyone leaves this home and family or even his native land to seek
knowledge then he is like a mujahid on Allah's path. The knowledge he seeks may be
beyond what is necessary for him. He will secure a reward that matches the rewards of one
who wages jihad for Allah's sake, for he acquires knowledge to fight ignorance and to
spread Allah's religion all over the world. He also aims to protect the people from the
devil's deception. Hence he continues to earn the reward of jihad till he return home.
When he returns home, his rank is raised more than that. He is a reformer and a teacher
and hence known as an heir of the Prophet (> Jun,le a sacred sobriquet.
(٢٢١) وَعَنْ سَخْبِرَةَ الْأَزْدِيِّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ طَلَبَ الْعِلْمَ كَانَ كَفَّارَةٌّ لِّمَّا
مَضَى - رَوَاهُ التِّزْ مِذِىُّ وَالدَّارِمِىُّ وَقَالَ التِّرْمِذِىُّ هُذَا حَدِيْثُ ضَعِيْفُ الْإِسْنَادِ وَأَبُوْدَاوُدَ الرَّاوِىُّ يُقَتَّقُ.
221. Sayyiduna Shakhbarah al Azdi 3usa>, narrated that Allah's Messenger all.
, Ale said, "if anyone seeks knowledge then it is an expiation for what has
passed (of his sins)." 4
(٢٢٢) وَعَنْ أَبِيْ سَعِيْدِ الْخُدْرِيِّ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَنْ يَشْبَعَ الْمُؤْمِنُ مِنْ خَيْرٍ يَّسُمَّعُهُ
حَتَّى يَكُوْنَ مُنْتَهَاهُ الْجَنَّةَ- (رواه الترمذى)
صلى narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Sa'eed al Khudri .222
juleà said, "A believer is never satiated with the good (words) he hears till his
limit is paradise."5
COMMENTARY: To seek knowledge is an ingredient of faith. The light of faith brightens a
1
Tirmidhi # 2693.
Tirmidhi # 2656.
3
His kunyah was Abu Abdullah. He was an Azdi, or Asadi.
4 Tirmidhi # 2657, Darami # 561.
5 Tirmidhi # 2695.

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man's mind and heart and the light of knowledge takes him to the heights of perfection.
This is why a believer is never sate with learning. He always craves for more till death
when his knowledge takes him to paradise.
This is hadith conveys great, good tidings to the student and the learned. They did not
cease to acquire knowledge all their life their scholarly rank and greatness rose to the
extreme limit and they occupied themselves always searching for knowledge.
We must bear in mind that the sphere of knowledge is very wide. Those people who are
engaged in writing, compiling, learning and teaching are also counted (in this sphere)
among those who search for knowledge. They too get the reward as the seekers get.
(٢٢٣ -- ٢٢٤) وَعَنْ أَبِيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ مَنْ سُئِلَ عَنْ عِلْمٍ عَلِمَهُ ثُؤَّ كَتَمَهُ
اُلْجِمِ يَوْمَ الْقِيَامَةِ بِلِجَامٍ مِّن نَّارٍ - رَوَاهُ أَحْمَدُ وَابُوْدَا ؤودَ وَالتِّزْمِذِئُّ-
صلى الله عليه وسلم narrated that Allah's Messenger رضى اللهعنه Sayyiduna Abu Hurayrah .223
said, "He who is asked about a knowledge that he knows but conceal it, will be
restrained on the day of resurrection with reins of the fire."1
(٢٢٤) وَرَوَاهُ ابْنُ مَاجَةً عَنْ آَنَسٍ
2 رضى الله عنه Ibn Majah also transmitted it from Anas .224
COMMENTARY: This hadith warns the scholar who refuses to pass on his religious
knowledge to those who enquire from him. This warning concerns the knowledge that is
essential to acquire and it is wajib. For instance, if a man wishes to embrace Islam and asks a
scholar to enlighten him about its injunctions and his obligations, or he wishes to know what
is lawful and what unlawful, then the scholar is bounds to inform him to the best of his
ability. However, this command does not apply to the supererogatory and the permissible.
(٢٢٥) وَعَنْ كَعْبٍ بُنِ مَالِكٍ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ مَنْ طَلَبَ الْعِلْمَ لِيُجَارِىَ بِهِ الْعُلَمَآءَ
أَوْ لِيُمَارِىَ بِهِ السُّفَهَاء أَوْ يَصْرِفَ بِهِ وُجُوْهَ النَّاسِ إِلَيْهِ أَدْخَلَهُ اللَّهُ النَّارَ رَوَاءُ التِّزْ مِذِىُّ -
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ka'b ibn Maalik .225
said, "If anyone seeks knowledge to contend with the Scholars on the strength of
his knowledge, or to wrangle with the foolish to turn the faces at the people
towards him, then Allah will admit him to hell."3
COMMENTARY: Knowledge cannot tolerate showing off, pride and arrogance because
knowledge aims at removing ignorance and oppression. Clearly those traits do not fit with
knowledge but with ignorance. Knowledge demands that a person should be humility
personified even if he is noble, civilized and most progressed.
Knowledge should not be acquired merely for worldly benefit, honour and to earn people's
praise, or to impress the ignorant and show arrogance. Such a scholar may be successful in
this world and may achieve his aim but he will have to answer in the next world. There, he
will have to face punishment for his straying.
However, if a scholar was sincere and he worked to raise Allah's words but later he
Tirmidhi # 2658, Musnad Ahamd 2-263, Abu Dawud # 3658.
2 Ibn Majah # 264 with his own isnad.
· firmidhi # 2663.
:

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succumbed to human weakness then he does not fall in the ambit of the warning in the
hadith. He is excused.
(٢٢٦) وَرَوَاهُ ابْنُ مَاجَةً عَنِ ابْنِ عُمَرٌ
226. Ibn Majah transmitted (hadith 225) from Sayyiduna Ibn Umar. «a»,1
(٢٢٧) وَعَنْ أَبِي هُرَيْرَةً قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ تَعَلَّمَ عِلْمَّا مِمَّا يُبْتَغَى بِه وَجُهُ
اللّهِ لَا يَتَعَلَّمُهُ إِلَّا لِيُصِيْبَ بِهِ عَرَضًّا مِنَ الدُّنْيَا لَمْ يَجِدُ عَرُفَ الْجُنَّةِ يَوْمَ الْقِيَامَةِ يَهُنِىِ رِيحَهَا.
(رواه أحمد وأبوداود وابن ماجة)
227. Sayyiduna Abu Hurayrah &s & +, narrated that Allah's Messenger said, "If
anyone acquires knowledge of such things with which Allah's pleasure is sought,
but aims solely to obtain worldly advantage, then he will not experience the
fragrance of paradise on the day of resurrection."2
COMMENTARY: This warning is given to one who acquires knowledge of religion to
further his worldly goals. If he has learnt worldly knowledge and puts it to use in the
world then it is not bad, provided it is not such a'knowledge that Shari'ah (divine law)
does not approve. Like astrology or a knowledge that will demage one's faith.
The words of the hadith that he will not smell the fragrance of paradise are figurative. They
mean that he will not go to paradise with others without first undergoing punishment.
(٢٢٨) وَعَنِ ابْنِ مَسْعُودٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نََّّرَ اللَّهُ عَبْدًا سَمِعَّ مَقَالَتِىْ فَحَفِظَهَا وَ
وَعَاهَا وَآَذَّاهَا فَرُبَّ حَامِلٍ فِقٍْ غَيْرُ فَقِيٍْ وَرُبَّ حَامِلٍ فِقْهٍ إِلَى مَنْ هُوَ آَفْقَهُ مِنْهُ ثَلَاثْ لَا يَخُلُّ عَلَيْهِنَّ قَلْبُ
مُسْلٍِ، إِخْلَاصُ الْعَمَلِ لِلّهِ وَالنَّصِيْكَةُ لِلْمُسْلِمِيْنَ وَلُزُؤْمُ جَمَا عَتِهِمْ فَإِنَّ دَعْوَتَهُمْ تُحِظُ مِنْ وَرَآءِ هِمْ رَوَاهُ
الشَّافِعِىُّ وَالْبَيْهَقِىُّ فِى الْمَدْخَلِ۔
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Mas'ud .228
said, "May Allah keep him fresh who heard my words, retained them and conveyed
them (to others). Many a bearer of knowledge does not grasp it and many a bearer
of knowledge passes it on to one more learned than he is. There are three things for
which a Muslims heart should not bear hatred; a sincere deed for Allah's sake,
advice to Muslim and sticking to their community, because their invitation (or
prayer) embraces those who are after them."3
(٢٢٩) وَرَوَاهُ أَحْمَدُ وَالتِّزْ مِذِىُّ وَ أَبُوْدَاؤْدَ وَابْنُ مَاجَةً وَالدَّارُ مِىُّ عَنْ زَيْدِ بُنِ ثَابِتٍ إِلَّ اََّ التِّرْمِذِىَّ وَآبَا
دَاؤْدَ لَمْ يَذْكُرُ اثَلَاتْ لَا يَغُلُّ عَلَيْهِنَّ إِلى آخِرِهِ
229. Also, Ahmad, Tirmidhi, Abu Dawud, Ibn Majah, Darami transmitted if from
Sayyiduna Zayd ibn Thabit «cần +), but Tirmidhi and Abu Dawud did not mention,
Those are three for which ... "4
-
Ibn Majah # 253.
~
Musnad Ahmad 2/338, Abu Dawud # 3664, Ibn Majah # 252.
Tirmidhi # 2667.
4 Musnad Ahmad 5-183, Tirmidhi # 2665 Abu Dawud # 3660, Ibn Majah # 230, Darami # 229.

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COMMENTARY: Sometimes the listeners are more intelligent than the narrator of the
hadith. Hence, the hadith must be narrated exactly in the words it is heard so that the
listeners may understand it well. This is what the hadith says: the narrator must pass it on
in the exact words.
The word (Ji-) accommodates two meaning depending on how the diatrical marks and put
(J) yaghul or (J) yaghal) 'hatred, malice or treachery.
The sincere deed is performed merely for Allah's pleasure with no other aim.
Advice to Muslims is well wishing. It is to guide them to the straight path. It is also to help
them out in their worldly difficulties.
Sticking to the community is to act collectively, not on an individual basis. One must
obey the beliefs and guidelines of the Scholars and remain with them. Allah's mercy
descends on the community.
The last words mean that the prayers of the Muslims cover the community to preserve
them from the devil's deception. So, if anyone separates from the community then he is
deprived of the blessings of the community and also of the prayers of the Muslims.
(٢٣٠) وَعَنِ ابْنِ مَسْئُوْمٍ قَالَ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ تَضَّرَ اللَّهُ لِهْرَأْ سَمِعَ مِنَّا شَيْئًا
فَبَلَّغَدْ كَمَا سَمِعَهُ فَرُبَّ مُبَلَّغٍ أَوْعِى لَهُ مِنْ سَامِعٍ رَوَاهُ التِّزْ مِذِىُّ وَابْنُ مَاجَةً۔
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Mas'ud .230
said, "May Allah keep his face fresh who hears something from us then conveys it
exactly as he had heard it. Perhaps, many a one to whom it is conveyed remembers
it better than the one who had heard it."1
(٢٣١) وَرَوَاءُ الدَّارِيُّ عَنْ آيِ الدَّرُدَآءِ
231. Darami transmitted it from Sayyiduna Abu Darda uckl», 2
COMMENTARY: It is a great good fortune and blessing to hear the Prophet , and.
ahadith, abide by them and to convey them to other people success in both the worlds is
assured and Allah is pleased at that. The Scholars say that, all that apart, the Prophet an
jule prayer in this hadith is enough.
(٢٣٢) وَعَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ رَسُولُ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِثَّقْوْا الْحَدِيْثَ عَبُِّ إِلَّمَا عَلِمْتُمْ فَمَنْ
كَذَبَ عَلَّ مُتَعَيِّدًا فَلْيَتَبَّؤَّأُ مَفْعَدَهُ مِنَ النَّارِ.
232. Sayyiduna Ibn Abbas wca +, narrated that Allah's Messenger said, "Be careful
when narrating hadith from me unless you know it definitely. He who forges a lie
against me deliberately must find his seat in the fire."3
(٢٣٣) رَوَاهُ التِّزْ مِذِىُّ وَرَوَاهُ ابْنُّ مَاجَةً عَنِ ابْنِ مَسْعُوْدٍ وَجَابٍِ وَلَمُ يَذْكُرُ إِنَّقُوا الْحَدِيْثَ عَنِّى إِلََّ مَا عَلِمُتُهُــ
233. Sayyiduna Ibn Mas'ud رضى الله عنه and Sayviduna Jabir رضى الله عنه also narrated it
1 Tirmidhi # 2666, Ibn Majah # 232, Musnad Ahmad 1-437.
2 Darami # 230.
3 Tirmidhi # 2960 with the words: 'If anyone interprets the Quran with his own reasoning then let
him find his seat in the fire.'

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without the words "Be careful when .... definitely."1
COMMENTARY: He who narrates a hadith must exercise utmost care and relate it only when
he is certain that these are the words of the Prophet ,le as Lo. If he is not certain then he
should not narrate it to anyone. In this way, no false words will be ascribed to the Prophet .
yAlein. If a fake hadith is passed on then a severe punishment awaits the narrator.
(٢٣٤) وَعَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ تَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ قَالَ فِي الْقُرْانٍ بِرَأْيِهِ فَلْيَتَبَّؤَّأُ مَفْعَدَهُ
مِنَ الثَّارِ وَفِي رِوَايَةٍ مَنْ قَالَ فِى الْقُرْآنِ بِخَيْرٍ عِلْمٍ فَلْيْتَبَوَّأُ مَفْعَدَهُ مِنَ النَّارِ - (رواه الترمذى)
234. Sayyiduna Ibn Abbas as an», narrated that Allah Messenger said, "If anyone
speaks on the Quran by his own reasoning then he must assume his seat in the
fire." According to a version: "He who speaks on the Quran without possessing
knowledge must assume his seat in the fire."2
COMMENTARY: In the same way as one must be careful in narrating a hadith, one is
required to exercise the same care in translating and explaining the Quran. The a hadith
should be follow and the opinions of the Scholars should be respected in interpreting the
Qur'an. One must not dare to express one's own opinion in that otherwise the meaning will
differ and one would invite Allah's punishment on oneself.
(٢٣٥) وَعَنْ جُنْدُبٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ من قَالَ فِي الْقُرَانِ بِرَأْيِهِ فَأَصَابَ فَقَدْ
أخطأَ- (رواه الترمذى وابوداؤد)
235. Sayyiduna Jundub 3 رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"He who speaks on the Quran offering his own opinion and though he may be
correct in it, yet he has done wrong."4
COMMENTARY: If anyone interprets a verse of the Qur'an without having recourse to the
ahadith or the scholar's exegesis but happens to conform with them, then, too, he has done
wrong because he used his own brains. He neglected the rules of tafsir as laid down by
Shari'ah (divine law) . The case of a mujtahid is different from this person's. If a mujtahid
errors in his ijtihad then rather than be penalized for it, he will earn a reward.
Tafsir or exegesis is to be sure of the meaning and interpretation of the verse that is being
explained. It will deemed to be correct only if the exegetes give it tracing it to the Prophet
.Only an authorized and authentic scholar can do it . صلى الله عليه وسلم
Ta'wil or interpretation is to offer a meaning and explanation saying. "The meaning that I
give is possibly correct." However, this too will be approved only when the rules of Arabic
language and Shari'ah (divine law) are observed.
(٢٣٦) وَعَنْ آَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْمِرَاءُ فِي الْقُرْآنِ كُفْرٌ - (رواه ابوداؤد واحمد)
صلى الله عليه وسلم narrated that Allah Messenger رضى الله عنه Sayyiduna Abu Hyrayrah .236
1
.رضى الله عنه Ibn Majah # 30 and 33 (from Ibn Mas'ud and Jubir respectively
2
Tirmidhi # 2959.
3
He was Jundub ibn Abdullah ibn sufyan Abjali Alaqi. He died four days after the fitnah ~{ the battle
between Adullah ibn Zubayr رضى الله عنه and Yazid's رضى الله عنه supporters.
4 Tirmidhi # 2961, Abu Dawud # 3652.

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said, "To argue about the Qur'an is disbelief."1
COMMENTARY: They who argue about the meaning of the Quran and bracketed with
disbelievers. Everyone tries to establish as correct whatever meaning he deduces. Some
foolish people argue that those verses that do not agree with each other are not all
acceptable but they label only some of them as acceptable. In other words they use the
Qur'an itself to drop some of its verses. This is a crime in the eyes of Shari'ah (divine law) .
It is necessary to reconcile such verses, and if one cannot do that then one must blame
oneself for not being competent to understand. Knowledge of that must be entrusted to
Allah and His Messenger صلى الله عليه وسلم who know best. For example, the ahlusunnah wa al
jama'ah hold that good and bad are from Allah. They base their belief on the verse:
قُلْ كُلٌّ ◌ِنُ عِنْدِ اللهِ .
{Say, "All is from Allah.") (4:78)
However, the proponents of al-qadr (decree) reject this belief. They forward the opinion
that Allah is the creator of good but not of bad. Rather, man himself is the creator of evil.
They base their contention on the next verse (4:79) which seems to contradict the first verse:
مَا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللَّهِ وَمَا أَصَابَكَ مِنْ سَيِّئَةٍ فَمِنُ نَّفْسِكَ
{Whatsoever of good befalls you, it is from Allah, and whatsoever of evil befalls
you it is from yourself.)
It is disallowed to forward such a contradiction. Rather, one should follow what the
Muslims agree generally. As for the other verse, an interpretation conforming to Shari'ah
(divine law) should be made. Thus, in this case, the first verse must be abided by.
Everything, good or bad, is from Allah and happens according to Divine decree.
As for the second verse, it will be interpreted to be linked to the first verse and that it
condemns the hypocrites who do not regard it as correct but say that piety is from Allah
while evil is from the creature. In this way the two verses are reconciled.
Similarly, other such verses may be made to agree.
(٢٣٧) وَعَنْ عَمْرِو بْنِ شُعَيْبٍ عَنْ أَبِيْهِ عَنْ جَدِّهٍ قَالَ سَمِعَ النَِّىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَوْمًا
يَتَدَارَ ؤُوْنَ فِي الْقُرْأنٍ فَقَالَ إِنَّمَا هَلَكَ مَنْ كَاَ قَبْلَكُمْ بِهِذَا - ضَرَبُوْا كِتَابَ اللّهِ بَعْضَهُ
بِبَعْضٍ وَإِنَّمَا نَزَلَ كِتَابُ اللَّهِ يُصَدِّقُ بَعْضُه بَعْضًا فَلَا تُكِّذِّبُوْا بَعْضَه بِبَعْضٍ فَمَا عَلِمْتُمْ قِنْهُ فَقُوْلُوا
وَمَا جَهِلْتُمْ فَكِلُؤْهُ إِلى عَالِمِهٍ- (رواه أحمد وابن ماجة)
237. Sayyiduna Amr ibn Shu'ayb &l , 2 narrated from his father from his
grandfather that the Prophet Lylea Lo heard a people disputing about the Qur'an He
said, "Those who preceded you perished only because of this. They cited portions of
Allah's Book againsi other portions. But, Allah's book is revealed such that its parts
conform to each other. So, do not belie some of it with others. Speak of whatever you
know of it and what you do not know, entrust it to those who know it."3
1
Musnad Ahmad 2-286, Abu Dawud # 4603.
.رضى الله عنه and belonged to the family to Amr ibn al Aas رحمه الله He was a tabi 2
3
Musnad Ahmad 2-185, Ibn Majah # 85 like it.

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COMMENTARY: It has been stated in an earlier hadith that those whose knowledge is
imperfect and faith is weak, they set the verses of the Qur'an against each other and give
them their own meaning on which they base their ideologies. This hadith suggests that
they should entrust their meaning to Allah and His Messenger ,led . or to the scholars
and the righteous who are superior to them.
(٢٣٨) وَعَنِ ابْنِ مَسْعُوْدٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَبْهِ وَسَلَّمَ أُنْزِلَ الْقُرْأُ عَلَى سَبْعَةٍ أَحْرُفٍ لِكُلِّ أَيَّةٍ
مِنْهَا ظَهْرٌ وَ بَطْنْ وَلِكُلِّ حَدٍ مُطَّلَهُ - (رواه فى شرح السنة)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Mas'ud .238
said, "The Qur'an has been revealed in seven dialects. Each of its verses is apparent
and veiled (in its meaning) and every limit (or prohibition) is defined."1
COMMENTARY: Every language of the world had different dialects and variation of
pronunciation. In Arabic too, seven dialects were well-known and the Quran was revealed
accordingly; of the Quraysh, Taiy, Hawazin, Yemen, Thaqif, Huzayl and Banu Tamim.
The Quran was revealed, first of all, in the dialect of the Quraysh, the Prophet's ,la.
dialect. However, it became difficult for all the Arabs to recite it in this dialect. So, the
Prophet , le aso prayed to Allah to make it easy for them and He commanded that
everyone could recite the Qur'an in his dialect. This continued till the times of Sayyiduna
Uthman ue àn+, and people recited it in their dialects.
When he compiled Allah's words together and had it written down in book from, he sent it to
every region but he retained the dialect in which Sayyiduna Zayd ibn Thabit we an +, had put
the Book together at the command of Sayyiduna Abu Bakr we an ++, and advice of Sayyiduna
Umar ibn Khattab. رضى الله عنه it was the dialect of the Quraysh. Uthman رضى اللهعنه also had all other
dialects abrogated. Thus, a single dialect made it very easy for readers of all regions of the
world and the roots of a serious fitnah were uprooted, The fitnah was that the Muslim
wrangled with each other because of the differences in the dialects and they blamed everyone
who recited another dialect as a disbeliever. Thus only the dialect of the Quraysh on which
the Qur'an was revealed was retained. Apart from this, only those dialects to which the
sahabah(Companions of Prophet) agreed and which were conveyed through continuously
handed down sanad to the seven reciters were spared. Besides, certain repetitions of
grammar and norms of recital (imalah and idgham, etc) were allowed to continue.
Some Scholars maintain that the seven recitals are what the seven reciters (qurra) recite.
Some also hold that there are more than seven recitals but the number of seven is given
because the differences are also of seven kinds of which the seven recitals are based:
(1)
Differences in the character of the word which is shortening or prolonging it.
(2)
Differences in number, plural or singular.
(3)
Differences of gender, masculine or feminine.
(4)
Differences in grammar, soft or hardened, like (#) or (cu) - (Likt) or (tasks)
(5)
Differences I didactical marks.
(6)
Differences in letters, like in the words (sk; nijsi), the noon is hardened (or
doubled), or softened, meaning with shaddah or without it.
(7)
Differences, in language, like tafkhim, imafah etc.
Bazar, Tabarani in al-Awsat.'

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The hadith concludes with the message that every verse has an obvious meaning which
every person who knows the language understands. It also has an implied meaning"
which only those of Allah's slaves can understand whose hearts are full of the light of
Divine awareness.
The limit of the verses of each of these kinds is defined. When one comes to this limit, one
is told of it or made aware of it.
The awareness of the obvious verses is to learn Arabic with its rules of grammar. It is also to
learn the background of every verse and the abrogater and the abrogated. There are other
such Things that must be learnt to be able to understand the obvious meaning of the Qur'an.
The limit of the concealed meaning is to practice and make effort, to abde by the obvious
meaning of the Qur'an and the commands they give, to abstain from every evil and sin, the
heart should be brightened with worship of Allah and His pleasure, and s on. These are
what will help in understanding the concealed or inner meaning of the Qur'an. They will
let the heart see it.
Imam Muhy us sunnah am>, has written in his tafsir Mu'alim ut Tanzil that the word (1)
(apparent, obvious) in the hadith means the words of the Qur'an while (oh) (veiled, inner,
concealed) means 'interpretation of the words.' The word (ella.) (limit or prohibition) means
'an understanding' such as enables one who ponders. He finds that the meaning and
secrets are uncovered for him as they are not to anyone else.
(٢٣٩) وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍ وقَالَ قَالَ رَسُولُ اللَّهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ اَلْعِلُهُ ثَلاثَةُ أَيَّةُ مُحْكِّمَةٌ أَوْسُنَّهُ
قَائِمَةٌ أَوْ فَرِيْضَةٌ عَادِلَةٌ وَمَا كَانَ سِوىُ ذُلِكَ فَهُوَ فَضْلْ- (رواه ابوداؤد وابن ماجة)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Amr .239
, said, "knowledge is of three types; an explicit verse, an established sunnah and
a fair deduction. Whatever is apart from that is extra."1
COMMENTARY: The foundation of religious knowledge are threefold. The explicit verses are
the firm unabrogated verses. This refers to Allah's Book. The essence are the substance of the
Book, so only these are mentioned. The sciences that are a means to it are connected with it.
The established sunnah are known with the diversity of the text and isnad of the hadith.
Faridah 'Aadilah (le "y) - fair deduction - refers to verdicts and judgments and
unanimity of the mujtahids as deducted from the book and sunnah. It is called faridah
because it is wajib to abide by it as it is abide by the Quran and sunnah.
So, the hadith is explained that the foundations of hadith are four. The base of the religion
and Shari'ah (divine law) is on these four.
(i)
The book, or the Quran.
(ii)
The sunnah, or the hadith.
(iii)
[jma' or consensus.
(iv)
Qiyas, or verdicts and judgements.
Any other knowledge will be superfluous and meaningless in the religious sense.
(٢٤٠) وَتَنْ عَوْفٍ بْنِ مَالِكِ الْأَشْجَعِيِّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يَقْضُّ إِلَّ أَمِيْرٌ أَوْ
مَا مُؤْرْ آَوُ مُخْتَالٌ.
1 Abu Dawud # 2885, Ibn Majah # 54, both with words interposed.

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240. Sayyiduna Awf ibn Maalik al-Ashra'y us an , 1 narrated that Allah's
Messenger , à said, "No one will admonish but three; a ruler, the ruled or
the arrogant."2
(٢٤١) رَوَاءُ أَبُوْدَاؤدَ وَرَوَاهُ الدَّارِمِيُّ عَنْ عَمْرِو بْنِ شُعَيْبٍ عَنْ آَبِهِ عَنْ جَدِّهِ وَفِي رِوَايَةٍ آَوْ مُرَآءِ بَدَلَ اوُ مُخْتَالٍ-
241. Amr ibn Shu'ayb also narrated it from his father from his grandfather. One
version has 'pretentious' instead of 'arrogant.'3
COMMENTARY: (The words in the text are - 'no one will impart, tell or narrate'
something) so it means 'will admonish, chide or instruct' and also 'will relate a fable or a
story.' The hadith means that generally three people to this work of admonishing, two of
whom are entitled to do it, the ruler and the ruled but the third is an arrogant and is not
entitled and must not do it.
In other words, the ruler is entitled because he is the most compassionate to (and concerned
for) his subjects and knows how to set things right for them. If a ruler does not admonish and
instruct, then he will appoint a scholar who is the most God. Fearing of all the Scholars and
abstinent. This scholar shall discharge his duty. Hence, the word (l.) 'ruled' in the hadith
could be this scholar whom the ruler appoints, or the other persons whom Allah has chosen
for the guidance of the creatures like the Scholars (scholars) and the awliya of Allah (saintly
men) who continue to sermonize the people and guide and correct them.
The hadith warns those people who deliver sermons and lectures to gain fame and wealth
though they are not worthy and deserving of sermonizing both because of insufficient
knowledge and poor deeds. Only the two kinds named in the foregoing lines may
admonish and instruct the people. If anyone else does it, then he will be deemed to show
off and to seek fame and thus be liable to Allah's punishment.
(٢٤٢) وَعَنُ أَبِي هُرَيُرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ أُقْتِىَ بِخَيْرٍ عِلْمٍ كَانَ إِنَّهُهُ عَلَى مَنْ أَفْتَاهُ
وَمَنْ آَشَارَ عَلَى أَخِيُهِ بِاَمْرٍ يَعْلَهُ اَّ الرُّشْدَفِى غَيْرِهِ فَقَدْ خَانَه۔(رواه ابوداؤد)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .242
said, "If anyone is given a (religious) verdict or ruling without (being qualified
with) knowledge then its sin lies on him who gives the ruling. And, if anyone
guides his brother in an affair knowing that guidance lies elsewhere (and not where
he had guided him) then he has deceived him."4
COMMENTARY: If an ignorant person asks a scholar about a subject and he give him a wrong
answer either because of lack of enough knowledge on that issue or for some other reason, and
the ignorant person acts accordingly then the sin will not lie on him but on the scholar who
gave the wrong answer provided he had not erred in his ijtihad (which is forgiven).
The second portion of the hadith is that a person who deliberately misguides his
brother deceives him. His act is bad mannered and against Shari'ah (divine law) . He is
1 His Kunya was Abu Abdur Rahman, or Abu Hamad, or Amrah (or A.nr). He died in 73AH in
Damascus. (Asad ul habah).
2
Abu Dawud # 4665, Musnad Ahmad 2/221.
3
Darami # 2779, Ibn Majah # 3753.
4 Abu Dawud # 3657, Ibn Majah only the first portion # 53, and so Darami # 159, and like it Musnad .
Ahmad 2-321.

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a deceptive person.
(٢٤٣) وَعَنُ مُعَاوِيَّةً قَالَ إِّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ثَى عَنِ الْأُقُلُوطَاتِ- (رواه ابوداؤد)
243. Sayyiduna Mu'awiyah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم forbade
that anyone should be led into a fallacy.1
COMMENTARY: This hadith forbids the putting of such questions to the Scholars as are
complex and controversial. Some people who do not esteem the Scholars force them into
trial. They belittle them before other people.
It is forbidden to push anyone into trial because it hurts and harasses him. It also raises a
fitnah and an enmity. The one who asks is arrogant and hopes to make an impression on.
others. Clearly all these things are unlawful.
However, it is not forbidden if he puts a rhetorical question to counter someone's question
of this type.
(٢٤٤) وَعَنُ أَبِيْ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَعَلَّمُوْا الْفَرَائِضَ وَالْقُرْآنَ وَ عَلِّمُوا
النَّاسَ فَإِنِِّ مَقُبُوْضٍ-(رواه الترمذى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .244
said, "Learn what is fard. (obligatory duties, or the rules of inheritance) and the
Quran. And teach them to the people, for, I shall die."2
(٢٤٥) وَعَنْ آَليِ الدَّرْدَاءِ قَالَ كُثَّ مَعَ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَشَخَصَ بِبَصَرِهِ إِلَى السَّمَآءِ ثُمَّ قَالَ هذَا
أَوَاهْب ◌ُخْتَلَسُ فِيْهِ الْعِلْمُ مِنَ النَّاسِ حَتَّى لَّا يَقْدِرُوا مِنْهُ عَلیشَئٍ- (رواه الترمذى)
صلى narrated that they were with the Prophet رضى الله عنه Sayyiduna Abu Ad-Darda .245
duy sle in one day when he looked towards the heaven and said, "This is the time
when knowledge is being withdrawn from the people so that they will have no
control over anything through it."3
COMMENTARY: The words 'knowledge' here refers to wahy (revelation). He alluded to
his own death. He looked towards the sky as though awaiting a wahy, so it was sent by
Allah and he was told that his term was over. Hence, he said that the time had come for the
wahy to terminate.
(٢٤٦) وَعَنْ آنٍ مُرَيْرَةَ رِوَايَةً يُؤْشِكُ آَنْ يَّضْرِبَ النَّاسُ أَكْبَادَ الْإِبِلِ يَطْلُبُوْنَ الْعِلْمَ فَلَا تَجِدُونَ
أَحَدَّا أَعْلَمَ مِنْ عَالِمِ الْمَدِيْنَةِ رَوَاءُ التِّرْ مِذِىُّ وَفِي جَامِعِهِ قَالَ ابْنُ عُيَّيْنَةَ أَنَّهُ مَالِكُ بْنِ آَنَسٍ وَمِثْلُهُ عَنْ
عَبْدِ الرَّزَّاقِ وَقَالَ إِسْحُقُ ابْنُ مُؤْسِى وَسَمِعْتُ ابْنَ عُيَيْنَةً إِنَّهِ قَالَ هُوَ الْعُمَرِىُّ الزَّاهِدُ وَإِسْمُهُ عَبْدُالْعَزِيزِ
ابنُ عبدِاللهِ۔(رواه الترمذی)
246. Sayyiduna Abu Hurayrah ac also, is reported to have said, "The time is near
when the people will tear off the livers of the camels (meaning travel to distant
1
Abu Dawud # 3656.
2 Tirmidhi # 2098.
3 Tirmidhi # 2662, Darami # 288.

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places) to acquire knowledge but they will not find anyone more learned then the
scholar of Madinah.1
Tirmidhi wrote in his Jaami' that Ibn Uyaynah & os, said that the scholar of
Madinah was Maalik ibn Anas aly, and the like of it from Abdur Razzaq and that
Ishaq ibn Musa al-, said so, and he also heard from Iby uyaynah als>, that he said
that he was Umari az-Zahid and, whose name was Abdul Aziz ibn Abdullah ales.
He was of the progeny of Umar ibn Khattab usal+, 2
COMMENTARY: The words is reported to have said' mean that Abu Hurayrah sản (+)
narrated this hadith in a marfu form from the Prophet صلى الله عليه وسلم but the student of Abu
Hurayrah 4.can+, had forgotten his words, so he narrated the hadith in this manner.
The words, 'will tear off the livers of the camels' mean that when the people become more
interested in seeking knowledge, they will travel to far off places. Or, wil drive their camels
fast to reach to the source of knowledge.
AS for the scholar of Madinah. Sufyan ibn Uyaynah amdas, who was a companion of Imam
Maalik رحمه الله and a Shaykh of Imam Shafi رحمه الله said that the Prophet صلى اللهعليه وسلم meant that
Imam Maalik anda, was the scholar. The great scholar of hadith, Abdur Razzaq alus, also
said so. However, a student of Ibn Uyaynah ales), Ishaq ibn Musa ales, said that he heard
Ibn Uyaynah altas, say that he was Umari az-Zahid ales, whose name was Abdul Aziz ibn
Abdullah al 44>). He was called Umari because he was a descendant of Sayyiduna Umar
Faruq. Zahid was his attribute because he was a great scholar of Madinah of his times and
a great zahid (pious, ascetic) and a god-fearing man. His line of descent was Abdul Aziz
ibn Abdullah ibn Amr ibn Hafs ibn Aasim ibn Umar Faruq usd+).
Thus, there are two different, diverse reports from Uyaynah by Tirmidhi and Ishaq ibn
Musa ales,. Both of them surmised the saying of Uyaynah als, and were not very sure.
We must also understand that the Prophet صلى الله عليه وسلم saying concerned the times of the
sahabah(Companions of Prophet) رضى الله عنه and the tabi'un رحمه الله.During those times, there
was no scholar anywhere greater then the scholar of Madinah, because after the
sahabah(Companions of Prophet) As an (+) and the Tabi'un when the sacred light of
knowledge spread out of Madinah to other places, such scholars arose there as were more
learned than those of Madinah.
However, the meaning nearer to the text is that the Prophet صلى اللهعليه وسلم said that in spite of
the spread of knowledge it will be centralized in Madinah. This is very clear from other
ahadith. But Allah knows best.
(٢٤٧) وَعَنْهُ فِيْمَا أَعْلَمُ عَنْ رَسُوْلَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ إِنَّ اللّهَ عَزَّ وَجَلَّ يَبْعَثُ لِهِذِهِ الْأُمّةِ عَلى
دَأُس ◌ُلِ مِائَةِ سَنَةٍ مَنْ تُجَدِّدُلَھَا دِینھا۔(رواه ابوداؤد)
247. Sayyiduna Abu Hurayrah usa, narrated that what he knew from Allah's
Messenger صلى الله عليه وسلم included that he said, 'Surely, Allah, Mighty and Glorious,
sends to this ummah at the head (beginning) of every century one who renews for
1
Tirmidhi # 2689, Musnad Ahmad 2/299.
2 Tirmidh # 2689, on previous.

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it its religion."1
COMMENTARY: The Scholars interpret this hadith to say that in every era there is in the
ummah a distinguished and recognized person who polishes and renews the religion. He is
called a majaddid. He removes every wrong that grows in the religion, like bid'ah and
wrong customs. He clean the religion for the ummah and restores it to its original form.
Some Scholars have even named these reformers in different centuries. Some others have
ventured to suggest that there may be one such reformer, or a whole group of them who
renew the religion and remove the wrongs from it (at any one time).
(٢٤٨) وَعَنُ إِبْرَاهِيُّمَ بْنِ عَبْدِ الرَّحْمُنِ الْعُذْرِيِّ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَجْمِلُ هُذَا الْعِلْمَ
مِنْ كُلِّ خَلَفٍ تُدُوْلُهُ يَنْفُوْنَ عَنْهُ تَخْرِيْفَ الْغَالِيْنَ وَانْتِحَالَ الْمُبْطَلِيْنَ وَتَأْوِيْلَ الْجَاهِلِيْنَ رَوَاهُ الْبَيْهَقِىُّ
وَسَتَذْكُرُ حَدِيْثَ جَابِرٍ فَإِنَّمَا شِفَاءُ الْعَيِّ الشُّؤَّالُ فِي بَابِ التَّيْكُمِ إِنْ شَآءَ اللهُ تَعَالى-(رواه)
248. Sayyiduna Ibrahim ibn Abdur Rahman.al-Udhri san+, narrated that Allah's
Messenger صلى الله عليه وسلم said, "Every succeeding generation will have people who
shall preserve this knowledge, removing the alterations of the diehards, the
insertions of the fakers and the meanings suggested by (those who do not know
and are) the pretenders."2
We shall transmit the hadith of Sayyiduna Jabir رضى الله عنه (Arabic) in the chapter of
Tayammum, insha Allah Ta'ala (# 531).
SECTION III
اَلْفَصلُ الثَّالِثُ
(٢٤٩) عَنِ الْحُسَنِ مُرْسَلًا قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ جَاءَهُ الْمُؤْثُ وَهُوَ يَطْلُبُ الْعِلْمَ
◌ِيُحْبِىِّ بِهِ الْإِسْلَامَ فَبَيْنَهُ وَبَيْنَ النَّبِيْنَ دَرَجَةٌ وَاحِدَةٌ فِى الْجُنَّةِ- (رواه الدارمى)
249. Sayyiduna Hasan al-, 3 narrated in a mursal form that Allah's Messenger
, que & said," If when death comes to a person he is engaged in the pursuit of
knowledge hoping to revive Islam with it, then only one degree will separate him
from the Prophet صلى الله عليه وسلم in paradise."4
(And that is the rank of Prophethood.)
(٢٥٠) وَعَنْهُ مُرْسَلًا قَالَ سُئِلَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ رَجُلَيْنِ كَانَا فِي بَنِى إِسْرَاءِ يُلَ آَحَدُهُمَا
كَاتَ عَالِمًا يُصَلِّىِ الْمَكْتُوْبَةَّ ثُمَّ يَجْلِسُ فَيُعَلِّمُ النَّاسَ الْخُيُرَ، وَالْآ خَرُ يَصُوْمُ النَّهَارَ وَيَقُوُمُ اللَّيْلَ أَيُّهُمَّا
اَفْضَلُ- قَالَ رَسُولُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَضْلُ هذَا الْعَالِمِ الَّذِىُ يُصَلّىِ الْمَكْتُوْبَةَ ثُؤَّ تَجْلِسُ فَيُعَلِّمُ النَّاسَ
الْخَيْرَ عَلَى الْعَابِدِ الَّذِى يَصُوْمُ النَّهَارَ وَيَقُوْمُ اللَّيْلَ كَفَضْلِي عَلَى اَدْنَاكُمُـ(رواه الدارمى)
250. He also narrated in a mursal form that Allah's Messenger was asked about
1
Abu Dawud # 4291.
2
Bayhaqi.
3 Hasan Busri Al May was a tabi'l. He was born in Madinah and died in 110 AH.
4
Darami # 354.

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two men of the Banu Isra'il. One of them was a scholar who offered the prescribed
salah and then sat among the people and taught them what is good. And, the other
fasted by day and stood (in worship) by night. Which of them was superior? Allah's
Messenger صلى الله عليه وسلم said, "The excellence of this scholar who offers the
prescribed salah and then sits among the people teaching them what is good over
the worshipper who fasts by day and keeps vigil by night is like my excellence over
the most lowly among you."1
COMMENTARY: The two men may have been neck and neck in learning, but one devoted
himself to worship of Allah while the other preached to the people after discharging his
obligatory worship. This second one was declared to be superior.
(٢٥١) وَعَنْ عَلِيٍّ رَضِىَ اللهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نِعُمَ الرَّجُلُ الْفَقِيْهُ فِي الدِّينِإِنِ
.
احْتِيْجَّ إِلَيْهِ نَفَةَ وَإِنْ اسْتُغْنِىَّ عَنْهُ أَغْنِى نَفْسَه۔(رواه رزين)
251. Sayyiduna Ali رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said
"Excellent is the man who is learned in religion. If people have need of him, he
satisfies them. If they ignore him, he is self sufficient."
COMMENTARY: This hadith advises a scholar not to degrade himself by becoming
dependent on other people. He must turn to them for wrong aims or seek from them
worldly gains. But, he must not be aloof of them and deprive them of his knowledge. If
they look to him for their religious uplift them he must be among them and fulfil their
needs. Of course, if they are indifferent to him then he too must keep distance then he too
must keep distance from them and engage in worship of Allah. He may spread religion by
writing books and such material.
(٢٥٢) وَعَنْ عِكْرِمَةَ أَّ ابْنَّ عَبَّاسِ قَالَ حَدِّثِ النَّاسَ كُلَّ جُمُعَةٍ مَرَّةً فَإِْ أَبَيْتَ فَمَرَّتَيْنِ فَإُِ
أَكْفَرْتَ فَقَلَاتَ مَرَّاتٍ وَلَا تُوِلَّ النَّاسَ هذَا الْقُرْأنَ وَلَا اُلْفِيَّنَّكَ تَأْتِ الْقَوْمَ وَهُمْ فِى حَدِيْثٍ مِنْ
حَدِيثِهِمْ فَتَقُصُّ عَلَيْهِمْ فَتَقْطَةَ عَلَيْهِمْ حَدِيْثَهُمْ فَتُمِلَّهُمْ وَلَكِنُ أَنْصِتْ فَإِذَا أَمَرُؤُكَ فَحَدِّثُهُمُ وَهُمُ
يَشْتَهُوْنَهُ وَانْظُرِ السَّجُعَ مِنَ الدُّعَاءِ فَاجْتَنِبْهُ فَإِِّ عَهِدْتُ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَصْحَابَهُ لَا
يَفْعَلُونَ ذلِكَ - (رواه البخارى)
252. Sayyiduna Ikrimah رضى الله عنه narrated that Sayyiduna Ibn Abbas رضى الله عنه said (to
him), "Deliver sermons to the people once every Friday. If you do not agree, then
twice, but if you want more, then thrice (only), but do not exhaust the people with
this Qur'an. Let me not find you coming to a people who are engaged in a
conversation (among themselves) and you preach to them interrupting them and
thus wearing them. Rather, keep quiet. When they ask you then preach to them
while they are desirous. Beware of cadence in supplication. Avoid it, because I had
known that Allah's Messenger صلى الله عليه وسلم and his companions did not do that."2
COMMENTARY: It has been stated previously and this hadith too emphasizes that
1
Darami # 340.
.رضى الله عنه Bukhari # 6337, Musnad Ahmad 6/217 (as narrated by Sayyidah Ayshah 2

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moderation should be exercised in sermonizing and allowance should be made for the
situation. The edifice of preaching and propagation is laid on this base.
This hadith lays stress on not interfering when two or more people are engaged in
conversation. It does not matter what their topic is; a worldly subject or a religious
discussion. However, if wisdom demands that their talk must be cut off, then they must be
interrupted in a polite manner so that they do not feel hurt and they stop their conversation.
As for Ibn Abbas win+, advising Ikrimah alar), he spoke about the majority. At that time,
most people engaged in worldly gossip.
As for supplication, the most effective supplication is one that is made in a straightforward
manner from the depth of the heart. The invocation should not be coloured with poetry or
pretension. This does not permit us however, to object to the supplication of the Prophet
ytle a Lo that were in rhymed prose because this came to him naturally and he did not
make any effort for that.
(٢٥٣) وَعَنْ وَاثِلَةً بُنِ الْأَسْقَّعِ قَالَ قَالَ رَسُوْلُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ طَلَبَ الْعِلْمَ فَأَذْرَكَهُ كَابْ لَهُ
كِقْلَانٍ مِنَ الْأَجْرِ فَإِ لَّمْ يُدْرِكُهُ كَاتَ لَ كِفْلْ مِنَ الْآَجْرِ -(رواه الدارھی)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Wathilah ibn Asqa .253
duy said, "He who seeks knowledge and gets it, for him are two portions of reward.
But, if he does not get it then for him is one portion of reward."1
COMMENTARY: The first reward will be for his effort and the second for attaining
knowledge and conveying it to others or for putting in into practice. So, one must
continue to seek knowledge and if one cannot attain it, then death while seeking it is
itself a great good fortune.
(٢٥٤) وَعَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِّ مِنَّا يَلْحَقُّ الْمُؤْمِنُ مِنْ عَمَلِهِ
وَحَسَنَاتِهِ بَعْدَ مَوْتِهِ عِلْمًّا عَلَّمَهُ وَنَشَرَهُ وَ وَلَدَا صَالِحًا تَرَكَّهُ أَوْ مُصْحَفًا وَرَّثَهُ أَوْ مَسْجِدًا بَنَاهُ أَوْبَيْتًّا لِابْنِ
السَّبِيْلِ بَنَاهُ أَوْقَهُرَّا اجْرَاهُ أَوْصَدَقَةً أَخْرَجَهَا مِنْ مَالِهِ فِ صِحَتِهِ وَحَيَاتِهِ تَلْحَقُهُ مِنْ بَعْدٍ مۇته۔ (رواه ابن
ماجة والبيهقى فى شعب الايمان)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .254
said, "Among the deeds and pieties for which a believer will continue to receive
reward after his death is knowledge that he acquired and spread, a righteous son
whom he left behind, a copy of the Qur'an that he left in his legacy, a mosque that
he build, a house that he raised for the travellers, a river that he caused to flow, or a
charity that he had earmarked from his property, during his lifetime when he was
sound and healthy. He will continue to receive reward for that after his death."2
COMMENTARY: With the Qur'an, the religious books and with the mosque, madrasahs
and hospices (knanqah) are included.
(٢٥٥) وَعَنُ عَائِشَةً أَنَّهَا قَالَتْ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ إِنَّ اللّهُ عَزَّوَجَلَّ أَوْلحى إِلَىَّ
1
Darami # 335.
2 Ibn Majah # 242, Bayhaqi in Shu'ab ul Eeman # 3448.
3

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أَنَّه مَنْ سَلَكَ مَسْلَكًا فِيْ طَلَبِ الْعِلْمِ سَقَّلْتُ لَهُ طَرِيْقَ الْجَنَّةِ وَمَنْ سَلَبْتُ كَرِيْمَتَيْهِ أَثَبْتُهُ عَلَيْهِمَا الْجَنَّةَ وَفَضْلْ
فِيْ عِلْمٍ خَيْرٌ مِنْ فَضْلٍ فِى عِبَادَةٍ وَمِلَاكْ الدّيْنِ الْوَرَءُ- (رواه البيهقى فى شعب الإيمان)
صلى الله عليه وسلم narrated that she heard Allah's Messenger رضى الله عنها Sayyidah Ayshah .255
say, "Allah Mighty and Glorious, revealed to me, 'If anyone follows a path seeking
knowledge, then I shall make the path to paradise easy for him. If I take away the two
eyes of anyone, then I assure him paradise in return for them. Increase in knowledge
is better than increase in worship. And, the root of religion is abstinence."1
COMMENTARY: Allah will enable this person to gain Divine awareness in the world and
to worship Him thereby entitling him to paradise. Or, I the hereafter the path to paradise
and to the castle exclusive for the scholars will be made easy.
In other words, the road to knowledge in the world is also the road to paradise in the next
world. Apart from the doors for knowledge, all other doors will be shut. This means that it
shall be difficult to enter paradise without knowledge provided it is acquired sincerely and
for Allah's sake and it is accompanied by deeds, otherwise knowledge is meaningless.
The hadith concludes with an emphasis on abstinence. One should shun the unlawful and
ostentation in worship.
(٢٥٦) وَعَنِ ابْنِ عَبَّاسٍ قَالَ تَدَارُسُ الْعِلْمِ سَاعَةً مِّنَ اللَّيْلِ خَيْرٌ مِنْ إِحْيَاءِ هَا- (رواه الدارمى)
256. Sayyiduna Ibn Abbas as an », said, 'Pursuit of knowledge for a little while in
the night is better than keeping vigil all night."2
COMMENTARY: Rather than occupy oneself in worship all night, it is better to study
together and teach each other. To write and read religious books falls under this purview.
(٢٥٧) وَعَنُ عَبْدِ اللَّهِ بْنِ عَمْرٍ وَكَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَرَّ بِمَجُلِسَيْنٍ فِي مَسْجِدٍهٍ فَقَالَ كِلَّهُمَا عَلى
خَيْرٍ وَ أَحَدُهُمَا أَفْضَلُ مِنْ صَاحِبٍِ آَمَّا هَؤُلَاءِ فَيَدْعُوْنَ اللَّهُ وَيَرْ غَبُوْنَ إِلَيْهِ فَإِنْ شَاءَ أَ عْظَاهُمْ وَإِنْ
شَآءُ مَنَعَهُمْ وَأَمَا لَهَؤُلَاءٍ فَيَتَعَلَّمُوْنَ الْفِقُهَ آَوِالْعِلْمَ وَيُعَلِّهُوُنَ الْجَاهِلَ فَهُمْ أَفْضَلُ وَ إِنَّمَا يُمِثْتُ مُعَلِّمًا ثُمَّ
جَلَسَ فِيُهِمُ- (رواه الدارمى)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Amr .257
, came upon two gatherings in his mosque. He said, "Both of them are occupied
in something that is good, but one of them is superior to the other. These, here, pray
to Allah and have placed hope in him. He may answer their prayers, if he will, or
He may deny them an answer, if he will. Those, there learn fiqh or knowledge and
teach the ignorant. So, they are better. And, I was sent only as a teacher." Then he
sat down among them.3
COMMENTARY: The Prophet صلى الله عليه وسلم sat down among the scholars and learners. This
speaks very high of knowledge and the scholars.
The seekers know not - The king of the world is among them.
-
Bayhaqi in Shu'ab ul Eeman # 5751.
2
Darami # 14.
3
Darami # 349.

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(٢٥٨) وَعَنْ أَبيِ الدَّرُدَاءِ قَالَ سُئِلَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقِيْلَ يَا رَسُوْلَ اللَّهِ مَاحَدُّ الْعِلْمِ الَّذِى
إِذَا بَلَغَهُ الرَّجُلُ كَانَ فَقِيْهَا فَقَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ حَفِظَ عَلَى أُمَّتِىْ آَزْبَعِيْنَ حَدِيْئًا فِى
أَمْرِدِيْنِهَا بَعَثَهُ اللَّهُ فَقِيْهَا وَكُنْتُ لَهُ يَوْمَ الْقِيَامَةِ شَافِعًا وَشَهِيْدًا.
258. Sayyiduna Abu Darda رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم was
asked, "O Messenger of Allah, what is the limit of knowledge which when acquired
by a man, he deserves to be called a Faqih (jurisprudent)." Allah's Messenger 4,le an
, said, "If anyone preserve forty ahadith with which to benefit my ummah
concerning their religion, then Allah will resurrect him (in the hereafter) as a faqih,
for him, I shall be an intercessor and witness on the day of resurrection."1
COMMENTARY: The Scholars explain it to mean that forty ahadith have to be conveyed to
other people even if they are not committed to memory. Many of them have compiled forty
ahadith and circulated them among the people, hoping thereby to get the intercession and
testimony of the Prophet صلى اللهعليه وسلم on the day of resurrection.
(٢٥٩) وَعَنْ آَنَّسِ بُنِ مَالِكٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ هَلْ تَدْرُؤْتَ مَنْ أَجُوَدُ جُوْدًّا قَالُوا
اللّهُ وَرَسُوْلُهُ أَعْلَمُ قَالَ اللَّهُ أَجْوَدُ جُوْدًّا ثُمَّ أَنَا أَجْوَدُ بَنِىْ أَدَمَ وَأَجْوَدُهُمْ مِنْ بَعْدِىٌ رَجُلْ عَلِمَ عِلْمًّا فَنَشَرَه
يَأْقِ يَوْمَ الْقِيَّامَةِ آَمِيْرًّا وَحْدَهُ اَوْقَالَ لُتَّةً وَاحِدَگ-
259. Anas ibn Maalik رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم asked, "Do
you know who is the most generous?" They (the sahabah(Companions of Prophet) àl+,
xe) said, "Allah and His Messenger know best." He said, "Allah is the most generous of
all. Then, among the children of Aadam, I am the most generous. And, after me, the
most generous of them will'be a man who will acquired knowledge and spread it. On
the day of resurrection, he will come as an amir all by himelf, or as one ummah."2
COMMENTARY: The sub-narrator was unsure whether the Prophet صلى اللهعليه وسلم said that he
would come as an amir followed by other as servants and followers, or he would be a
single man like a group thus, he would be a man among the ummah honourable and come
in a glorious manner.
(٢٦٠) وَعَنْهُ أَثّ النَِّيَّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْهُوْمَانٍ لَا يَشْبَعَالٍ مَنْهُوٌُ فِي الْعِلْمِ لَا يَشْبَعُ مِنْهُ
وَمَنْهُوْمٌ فِي الدُّنْيَا لَّا يَشْبَهُ مِنْهَا رَوَى الْبَيْهَقِيُّ الْآَ حَادِيْتَ الثَّلَاثَةَ فِى شُعَبِ الْإِيْمَانِ وَقَالَ قَالَ الْإِمَامُ أَحْمَدُ
فِي حَدِيْثِ آَي الدَّرُدَاءِ هُذَا مَتْنْ مَشْهُوُرْ فِيْمَا بَيْنَّ النَّاسِ وَلَیُسَ لَهُ إِسْنَاءُ صَحِيُ۔
260. Sayyiduna Anas ibn Maalik رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said,
"Two voracious persons are never satiated; The voracious for knowledge who is never
satiated with it and the voracious for worldly things who is never satiated with it."3
-
Bayhaqi in Shu'ab ul Eeman # 1726.
2
Bayhaqi in Shu'abul Eeman # 1727.
3
.(رضى الله عنه Bayhaqi in shu'ab ul Eeman # 10279, (Darami # 334, from Ibn Abbas
,